August 30, 2025

Aug. 30, 2025

Important Knowledge in the Pure Land Teaching

淨土小常識

161. The Meaning of “ The Only Ones Excluded Are Those Who Commit the Five Gravest Offenses or Slander the Right Dharma” (1 /5)

At the end of the Eighteenth Vow it states: “ The Only Ones excluded are those who commit the five gravest offenses or slander the right Dharma.” Those who commit these two severe offenses are seemingly excluded from salvation. If that’s the case, then can people like us, who may have committed the five gravest offenses or slandered the right Dharma, still be saved through reciting Amitabha Buddha’s Name?

According to the Contemplation Sutra’s description of the lowest grade of rebirth, even those who commit the ten evils or the five gravest offenses can be saved through the merit of verbally reciting Amitabha Buddha’s Name. From this point of view, if someone who committed the five offenses recites Amitabha Buddha’s Name, they too can be embraced by the light of the Tathagata’s salvific power.

However, this raises a question: The Larger Sutra says that those who commit both the five offenses and slander the Dharma are not saved but are restrained; whereas The Contemplation Sutra says that if one recites the Buddha’s Name, one can still be saved and embraced. Are these two scriptures contradicting each other?

Both Master Tanluan and Master Shandao have given interpretations that reconcile this seeming contradiction. Their key points are as follows:

(to be continued tomorrow)

161 「唯除逆謗」之義 ( 1/ 5)

第十八願結文說「唯除五逆，誹謗正法」，此二類重罪抑止不救，如果這樣 ，那我們這些或時行五逆，或時有誹謗正法之人，即使念佛亦能得救嗎？

若依《觀經》下品下生說，行十惡五逆等不善人，也能依口稱念佛的利益 而得救。從這點而言，五逆的人，若能念佛，亦能蒙如來救度之光所攝取。

同樣是五逆，《大經》說五逆謗法不救而抑止；《觀經》則說若念佛就能得救 而攝取，此二經是否彼此矛盾？關於這一點，曇鸞大師與善導大師，都各有 立說，詳加會通，要點如下：

Namo Amituofo!

August 29, 2025

Aug. 29, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

30. The Contemplation Sutra - Appearing Immediately in Response to One’s Mind (continued)

Question 30.5 : Master Chewu (徹悟大師) regarded the phrase “This mind becomes Buddha, this mind is Buddha” as the “essential doctrinal thread” (纲宗法 要) of the Contemplation Sutra, and even as the central principle of the entire body of the Buddha’s teachings. Yet Master Shandao, the patriarch of the Pure Land School, considered the key teaching (教眼) of the Contemplation Sutra to be: “One who upholds this phrase is one who upholds the Name of Amitabha Buddha.” Why is there such a difference?

Answer:

(1) Different eras, different missions.

Master Chewu lived in a later period, when all schools were turning toward Pure Land. His mission was to guide Chan (Zen) practitioners toward the Pure Land path, using himself as an example. His approach was skillful and adapted to the times.

In contrast, Master Shandao lived earlier, and his role was foundational. He systematized the tradition from ancient to contemporary times, established the Pure Land School, and directly revealed its true meaning.

(2) Different audiences, different teachings.

Master Chewu was primarily trying to persuade Chan practitioners to turn toward Pure Land practice; so, he frequently explained Pure Land teachings using Chan terminology and principles.

Master Shandao, however, built his doctrinal system solely based on the Three Pure Land Sutras, without drawing from other schools or traditions.

(3) Different lineages.

Master Shandao faithfully inherited the Pure Land teachings of Nāgārjuna, Vasubandhu, Tanluan, and Daochuo. However, by Master Chewu’s time, many of these founding texts and teachings had been lost or forgotten. As a result, Chewu could only pass on the idea of the “originally pure self-nature” (自性清淨心) rather than the original doctrinal purity of the Pure Land tradition.

30. 《觀經》應心即現 (續)

30.5 問：徹悟大師將「是心作佛，是心是佛」判為《觀經》「綱宗法要」，乃至一代 時教大法綱宗；宗祖善導大師以「持是語者，即是持無量壽佛名」為《觀經》教 眼。何以有此差別？

答：(１)時代不同，使命不同。徹悟大師處於諸宗歸淨土的後期，以身示範 導禪歸淨，方便應機。善導大師楷定古今，開宗立教，直呈真義。

(２)攝機不同，立場不同。徹悟大師為勸禪者歸淨，多用禪宗教理闡釋淨土。 善導大師純依淨土三經建立教理框架，不涉諸宗。

(３)傳承不同。善導大師忠實傳承龍樹、天親、曇鸞、道綽的淨土理念，而這些 開宗立教的祖典一度失傳，徹悟大師只能傳持「自性清淨心」之說。

Namo Amituofo!

August 28, 2025

Aug. 28, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

30. The Contemplation Sutra - Appearing Immediately in Response to Mind (continued)

Question 30.4 : I recite Amitabha Buddha’s Name and wish to be reborn in his Pure Land—does Amitabha Buddha know?

Answer: Amitabha Buddha’s Dharma-body pervades all places; there is nothing he does not know. With his Buddha-eye, Amitabha gazes across the ten directions to see whether there is anyone reciting his Name. With his Buddha-ear, he listens day and night to hear whether anyone is calling his Name. Amitabha Buddha is fully aware of every single person who recites his Name or thinks of him. He embraces them with His light, never abandoning them, and at the end of their lives he comes to welcome them without exception.

30. 《觀經》應心即現 (續)

30.4 問：我念佛願往生，阿彌陀佛知道嗎？

答：阿彌陀佛的法界身遍一切處，無有不知。阿彌陀佛以佛眼十方遍覽， 「有否念我名號之人」；以佛耳晝夜傾聽，「有否稱我名號之人」。一稱一念之人 ，阿彌陀佛無有不知；攝取光明不捨其身，臨終來迎，無有空過。

Namo Amituofo!

August 27, 2025

Aug. 27, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

30. The Contemplation Sutra - Appearing Immediately in Response to Mind (continued)

Question 30.3 : “When the mind contemplates Buddha, this mind becomes Buddha.” When we recite Amitabha Buddha’s Name , is it the same?”

Answer: Verbal recitation (the karma of speech) arises from mental intention (the karma of thought). Therefore, by exclusively reciting Amitabha’s Name “this mind becomes Buddha, this mind is Buddha.”

Moreover, vocal recitation of Amitabha’s Name is an act that relies upon “ the Enlightenment of the Fruit-ground (Buddhahood) as the Mind of the Causal-ground (our present mind).” It fully receives and embraces the complete virtues and attainments of Amitabha Buddha’s enlightenment. This makes it even more supreme and exceptional.

Thus, we can rightly say: “ when this mind recites Amitabha Buddha’s Name, this mind becomes one with Amitabha Buddha.”

30. 《觀經》應心即現 (續)

30.3 問：「心想佛時，是心作佛，是心是佛」，口稱名號時，是否也是這樣？

答：口業由意業發動，所以，如實稱名同樣「是心作佛，是心是佛」；而且， 口稱名號是「以果地覺，為因地心」，全體領納佛地果德，更加超勝。所以，也 可以說「是心念佛，是心作佛，是心是佛」。

Namo Amituofo!

August 26, 2025

Aug. 26, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

30. The Contemplation Sutra - Appearing Immediately in Response to One’s Mind (continued)

Question 30.2: Some people say, “If the mind is pure, the land is pure. As long as we purify our minds, this very place becomes the Pure Land. If this is so, why

should we seek rebirth in the Land of Ultimate Bliss, which lies ten billion worlds away?”

Answer: The Vimalakirti Sutra says, “If a bodhisattva wishes to attain a pure land, he should purify his mind. As the mind becomes pure, so too does the Buddha-land.” This represents the realization of the great bodhisattva Vimalakīrti, and it is also the foundational cause/practice and resultant virtue of Dharmākara Bhikṣu in establishing the Pure Land. If one is presently a bodhisattva of the higher stages, such words may be appropriately spoken. However, if one is an ordinary being in the initial stages of the path, then it is unwise to speak such lofty words and deceive oneself.

As to whether this world is pure or defiled, the World-Honored One has already clearly established it. As to whether we should be reborn in the Land of Ultimate Bliss, the various sutras all point directly to that goal. If we reflect honestly on our own capacities, it is safer and more reliable to exclusively recite Amitabha’s Name and seek rebirth in the Western Pure Land.

Master Shandao also says in his Praise of the Pratyutpanna Samadhi Sutra: “Do not believe and accept others’ words that say, ‘If the mind is pure, everything is pure.’ If this world were truly the same as the Buddhas’ lands, why then do beings still revolve within the six realms of birth and death?”

30. 《觀經》應心即現 (續)

30.2 問：有人說，「心淨則國土淨，但能淨心，此處當下即是淨土，何必求生十 萬億國土之外的極樂世界？」

答：《維摩詰經》言，「若菩薩欲得淨土，當淨其心；隨其心淨，則佛土淨」， 這是維摩詰大士的境界，也是法藏比丘建立淨土的因行果德。如果自身現是 上地菩薩，可出此言；如果身為博地凡夫，則不宜大言自欺。此處是淨是穢，

世尊已有明示；極樂是否當生，諸經處處指歸。自審根機，還是老實念佛往生 西方穩當。

善導大師《般舟讚》：「不得信受他人語，『但令心淨此皆淨』，若道此同諸佛 國，何因六道同生死？」

Namo Amituofo!

August 25, 2025

Aug. 25, 2025

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論

30. The Contemplation Sutra - Appearing Immediately in Response to One’s Mind

The Bodies of Tathagatas exist in the Dharma Realm, and they can enter the mind of each sentient being. In this way, when you think of a Buddha, your mind receives the [Buddha’s] 32 marks and 80 physical characteristics. It is the mind that receives the Buddha, the mind that is the Buddha.

Question 30.1 : Some people say that the Contemplation Sutra’s phrase “It is the mind that creates Buddha, the mind that is Buddha” refers to the concept of “Amitabha as one's own nature, and the Pure Land as solely mind-created.” Meaning that one's inherent nature is no different from Amitabha Buddha’s, and reciting Amitabha’s Name is reciting one’s own inherent nature. Is that the correct understanding?

Answer : There are two interpretations regarding the phrase “This mind creates Buddha, this mind is Buddha.”

One interpretation is by masters such as Master Huiyuan of Jingying Temple, Master Zhizhe (Zhiyi), and Master Jizang. They explain that the “Dharma-body of the Dharma Realm” refers to the Dharma-body (Dharmakaya), which is formless, without appearance, and pervades the entire Dharma realm—it is the true suchness of all things. Sentient beings inherently possess this Dharma-body, and their self-nature is originally pure. If one can accomplish the Contemplation of the Buddha Samadhi and harmonize understanding and practice, then the mind and the Buddha are of one body. Within a pure mind and nature, the Buddha-body can manifest with all its excellent marks and characteristics.

The phrase “this mind creates Buddha” means that the nature of the mind of sentient beings inherently contains the principle of the Dharma-nature; by practicing this Buddha-contemplation Samadhi, one can ultimately attain Buddhahood.

“This mind is Buddha” means that the Dharma-body of all Buddhas shares the same essence as our own. When contemplation of the Buddha is accomplished, what appears in the mind is the Dharma-body of the Buddhas. Thus, the mind is Buddha, and there is no Buddha apart from the mind.

In short, this is a principle-based contemplation that emphasizes the originally pure mind-nature. It became the doctrinal basis for later ideas such as “Amitabha is one’s own nature” and “the Pure Land is only mind-created.”

However, Master Shandao’s explanation is vastly different from these other masters. In the Contemplation Sutra, “Contemplation of the Buddha” refers to visual contemplation, focusing on the physical form of the Buddha, dwelling in mindful visualization, with the Buddha’s mind embracing the practitioner. When the practitioner gives rise to the aspiration to see the Buddha, the Buddha, through his unobstructed wisdom, knows this and immediately manifests in the meditator’s visualizing mind. This is a practice based on phenomenal cultivation (事修), not a principle-based contemplation (理觀). Therefore, it has absolutely no similarity whatsoever with the idea of “Amitabha as one’s own nature” or “the Pure Land as solely mind-created.”

30. 《觀經》應心即現

諸佛如來是法界身，入一切眾生心想中。是故汝等心想佛時，是心即是三 十二相、八十隨形好；是心作佛，是心是佛。

30.1 問：有人說，「《觀經》『是心作佛，是心是佛』，即所謂『自性彌陀，唯心淨 土』，自性與佛無二無別，念佛即是念自性」，是這樣嗎？

答：關於「是心作佛，是心是佛」，有兩種解釋。

淨影慧遠、智者大師、吉藏大師等諸師所釋，「法界身」即法身，即無形無 相、遍滿法界的真如法性。眾生本具法身，自性本自清淨，若能成就觀佛三昧 ，解行相應，心佛一體，在清淨心性中就能顯現佛身，具佛相好。

「是心作佛」，眾生心性本具法性之理，行此觀佛三昧，終能成佛。「是心是佛」 ，諸佛法身與己同體，觀佛成就時，心中所現即是諸佛法身，心即是佛，心外 無佛。總之，屬於著眼於自性清淨心的理觀，成為後世「自性彌陀，唯心淨土」 的淵源。

善導大師所釋與諸師大不相同。《觀經》像觀，取佛身相，住心觀想，佛心 攝取，機感相應，「眾生起念，願見諸佛，佛即以無礙智知，即能入彼想心中 現」，是事修，非理觀，與「自性彌陀，唯心淨土」絕無少分相似。

Namo Amituofo!

August 24, 2025

Aug. 24, 2025

Clarifying Doubts About the Pure Land (I)

淨土釋疑(一)

15. Question:

Venerable Master, what does it mean to truly practice by faithfully following the Buddha’s teachings and reciting Amitabha’s Name? Is there any specific requirement?

Answer:

If one has no doubts about being reborn in the Pure Land, and no doubts about Amitabha Buddha’s vow to save us, that is called perfectly reciting the Name. Reciting the Name without any doubts is perfect practice.

15問：請問師父，信順佛的教導，稱名念佛，如實修行是什麼樣子，有沒有規 定？

答： 對往生沒有懷疑，對阿彌陀佛的救度沒有懷疑，那個就是如實稱名。無疑 的念佛，就是如實修行。

Namo Amituofo!